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Showing posts with label Vedic culture. Show all posts
Showing posts with label Vedic culture. Show all posts

REFERENCE OF THEATHARVA VEDA

Friday, June 27, 2008




The Atharva-veda-samhitaa has some special features because of which it stands apart from the other three Vedas, specially form the Rigveda-samhitaa. It deals more with the things here and now, than the hereafter, and with the sacrifices which are a means to them.

Major part of this Veda is concerned with diseases and their cure, rites for prolonging life, rites for fulfilling one's desires, building construction, trade and commerce, statecraft, penances and propitiatory rites, as also black magic, though high philosophical ideas much nearer to those of the Upanisads are also found.

Even the literary style is more sophisticated. Hence some scholars believe that this work is chronologically of a later origin and was admitted into the comity of Vedic literature at a later date.

From the ancient times, nine saakhaas of this Veda are known to have existed, but only two are extant: Pippalaada and Saunaka. It is only the latter that is available in a complete form.

The Atharva-veda-samhitaa is divided into 4 prapaathakas or books, comprising 20 kaandas or chapters. Each kaanda is again subdivided into suktas or hymns, and the suktas into mantras. There are 6,077 mantras, in 736 suktas spread over 20 kaandas in 4 prapaathakas. The last kaanda, i.e., the 20th, has borrowed heavily from the Rigveda-samhita.

This Veda designates God the Absolute not only as Brahman but also by some interesting names like Skambha, Ucchista and Vraatya which are peculiar only to it. The whole universe has emerged out of Him due to His will and is established in Him. He is the Lord of the whole creation.

The sun, called Rohit(the 'Red One') is a symbol of His power. And He is the indwelling spirit of human beings also. Those who realize this, go beyond all fear. This Veda also refers to heaven and hell, as also virtue and sin. The qualities like satya (truth), diksaa (discipline) and tapas (austerity) that help man to attain perfection are also mentioned.

This work gives us an interesting picture of the society of its times. The land in which the people lived, extended from Gaandhaara (Afghanistan) to Magadha (Bihar) and Vanga (Bengal). The varna system had been well-established. The first three varnas were powerful. Trade and commerce were prosperous though agriculture was the mainstay of the people.

Sometimes the braahmanas were harassed by the powerful kshatriya kings. The cow was highly venerated and godaana (gift of a cow) was considered meritorious. The institution of marriage was similar to that in the Rigvedic times.

No Aaranyaka of the Atharva-veda has come to light so far. Only one Braahamana, the Gopatha-braahmana, has been discovered. The three well-known Upanisads-the Prasna, the Mundaka and the Maandukya-belong to this Veda.









YAJUR VEDAM

Thursday, June 26, 2008
.The Yajurveda-samhitaa is in two major forms the Krishna and the Shukla, meaning the Black and the White. It is rather difficult to explain why these two major branches got these names. Though a Samhitaa [and hence should have been purely in poetry] the former is a mixture of prose and poetry and hence not pure.

So, it has been called Krishna, the Black one. In contrast, the latter being entirely in poetry, is Shukla, the White one. This is the first explanation. Being more ancient, the former is rather difficult to comprehend and so is Krishna or Black. The latter is of more recent origin and hence easier to grasp. So it is Shukla, the White one. This is the second explanation.

Though the Krishna-Yajurveda-samhita is reputed to have had 85 saakhaas or recensions, only four are available now:
a. Taittiriya;
b. Maitraayaniya;
c. Katha;
d. Kapisthala.

The Taittiriya-samhitaa which is widely prevalent in South India, has 7 kaandas or books, 44 prapaathakas or chapters,and 651 anuvaakas or mantras. It deals mainly with the detailed descriptions of sacrifices like Paurodaasa, Yaajamaana, Vaajapeya, Raajasuya, Darsapurnamaasa and Somayaagas.

The other three saakhaas are not so well-known though they too deal with similar sacrifices. The last of these, the Kapisthala, as available now, seems to be incomplete.Associated with the Taittiriya-samhitaa are the Taittiriya-braahmana, Taittiriya-aranyaka and the Taittiriya-upanisad. The well-known Kathopanisad also belongs to the Krishna-Yajurveda, but to the Katha recension.

The Sukla-Yajurveda-samhitaa, also known as the Vaajasaneyi-samhitaa, is said to have been collected and edited by the famous sage Yajnavalkya. It is entirely in verse and resembles the Rigveda-samhitaa in form. However, three are no suktas in this. Though 17 shakhas of this Samhitaa are said to have existed, only two-the Kaanva and the Maadhyandina-are available now.

The former, more prevalent in the South, has 40 adhyaayas or chapters, 328 anuvaakas or sections, and 2,086 mantras. The latter, more common in the North, has 40 adhyaayas, 328 anuvaakas, and 1,975 mantras.

Like the Taittiriya-samhitaa, this Samhitaa also deals mainly with sacrifices like Agnistoma, Vaajapeya and Raajasuya.The Satapatha-brahmana, the biggest of the Braahmanas, and the Brhad-aranyaka are the Braahmana and the Aaranyaka attached to the Shukla-Yajurveda. Ishaavaasyopanisad and Brahadaaranyakopanisad are the Upanisads of this Veda.






RIGVEDAM

Tuesday, June 24, 2008
The Rigveda-Samhitaa is the oldest and has a pre-eminent place in the Vedic literature. It is a collection of suktaas or hymns revealed to various rishis or sages at different periods of time. Consequently we can notice a variety of styles of language, grammar, ideas as also historical and cultural factors.

Though it is said to have had 21 Saakhaas, only five are known to be extant:Saakala, Baaskala, Asvalaayana, Saankhaayana and Maandukeya.

Since ancient days, two methods of dividing this Veda are in vogue. In the first, it is divided into eight astakas. Each astaka is again subdivided into vargas, containing mantras. This mode of division has been done obviously with a view to facilitating memorization, since the number of vargas in each astaka and the mantras in each varga are more or less the same. A total of 10,552 mantras are spread over 2,024 vargas, included in the 64 adhyaayas of the 8 astakas.

In the second method, the whole Samhitaa has been divided into ten mandalas. The mandalas are subdivided into anuvaakas, the anuvaakas into suktas and the suktas into mantras. The number of anuvaakas is 85, that of the suktaas 1,028, the total numbers of mantras being, of course, the same.

The latter method seems to be the more ancient one and has universal approval among the modern Vedic scholars.

There seems to be some method and order in the arrangement of the suktas into the ten mandalas. The six mandalas (two to seven) contain suktas revealed to the rishis of the same generic group (vamsa). For instance, if the seers of the suktas in the second mandala belong to the lineage of Gritasamada, those in the third belong to the descendants of Visvaamitra and so on.

The first and the eighth mandalas contain respectively the suktas of Satarcins and Pragaathas. The suktas of the ninth mandala are all in praise of a single deity-Some Pavamaana-and are classified according to their metres. The last, the tenth mandala, is a miscellany of suktas inclined more towards metaphysical subjects.

The topics death with in the Rigveda-samhitaa fall roughly into three groups. The first group deals with the deities like Agni, Indra, Varuna, and others. The second group is concerned with philosophical speculations like the origin of the universe and the real nature of human beings. The third group deals with several secular subjects like marriage, wars of kings, eulogy of generosity and so on.

The Vedic deities are usually enumerated as 33-8 Vasus, 11 Rudras, 12 Adityas, Indra and Prajaapati. These deities are assigned to the three regions of the earth (prithvi), heavens (dyaus) and the intermediary space (antariksa). Though they appear like personifications of forces of nature, they are all actually facets of Brahman, the Supreme Truth.

The mantra in which the well-known statement, ekam sat,

vipraah bahudhaa vadanti ['Truth is one' sages call It by various names.'] (1.164.46) occurs, is proof enough of this fact. However, it may be noted that Indra, Agni, Varuna and Mitra have been given the pride of place in the hymns.

Coming to the philosophical speculations of this Veda, we find it is the origin and repository of almost all the later ideas of Vedant including jnaana (knowledge) and bhakti (devotion), though some of them are in a seed form. This forces us to concede that it is not a book of laudatory hymns only as some try to make it out.

As already pointed out above, it teaches eka-devata-vaada or monotheism and not polytheism, as is often mistakenly assumed. However, advocacy of sagunopaasanaa (worship of God with form and qualities) is predominant.

God creates this world out of Himself and rules over it is omnipresent omniscient and omnipotent He is ever perfect ( But He is infinitely compassionate ( easily approachable by the devotees He is our dearest friend and grants us immortality

As regards the actual process of creation, we find two streams of thought, creation and evolution, both of which have been found in the later Vedantic literature.
Though the existence of the soul as an eternal entity is accepted and amrutatva or immortality is prayed for, the life here and now is not relegated to the background. Life here and life hereafter have been nicely harmonized.

From the group of suktas dealing with the secular side of life, we can get an inkling into the nature of the society of those times. Social life was permeated by spiritual consciousness. But people strongly believed in samnavaya or harmonizing the life of this world with the one in the next. Satya (truth) and Dharma (righteousness) are extolled and Amartatva (immortality) as the goal of life accepted.

Varna system had already taken roots. Monogamy, polygamy and svayamvara system (that of a bride choosing her husband)-all existed side by side. Agriculture and animal husbandry were the chief means of livelihood. Civilization was well-developed and fine arts encouraged. Priests and kings were powerful. System of sacrifices had evolved to a high degree of perfection.

Hindu tradition strongly advocates a knowledge of the rishi, the devata and the chhandas of any mantra before using it in the religious rites. Then only will it be effective. Rishi is the sage to whom the mantra was revealed; devataa is the deity to whom the mantra is addressed; and chhandas is the metre in which it is composed. According to once calculation the number of rishis exceeds 800 whereas the number of chandas is 19 including the minior variations.

The Braahmanas, Aaranyakas and the Upanisads of this Veda are:
1. Aitareya and Kausitaki Braahmanas;
2. Aitareya and Saakhaayana Aaranyakas; and,
3. Aitareya and Kausitaki Upanishads.

GAYATRI MANTRA

Sunday, June 22, 2008



"Om Bhoor Bhuvaha Swaha Tat Savitur Vareniyam Bhargo Devasya Dheemahi Dhiyo Yo Naha Prachodayat"

Gayatri Mantra is a Mantra(vedic hymn) which inspires righteous wisdom. Its meaning is.."May the Almighty God may illuminate our intellect which may lead us to righteous path". This is the most important teaching. All the problems of a person are solved if he is endowed with the gift of righteous wisdom.

Having been endowed with far sighted wisdom, a man is neither entangled in calamity nor does he tread wrong path. Righteous wisdom starts emerging as soon as a methodical recitation of this Mantra is performed. Gayatri is a Sanskrit word. Ga means to sing. Yatri means protection. Gayatri is not a new or independent goddess. She is the supreme power (Shakti) of Lord Brahma, Vishnu, Shiva, Rama and Krishna.

Gayatri means those who "worship her, get protected". "Mantra" is a scientifically composed verse in Sanskrit language, mostly in two lines with specific information for invocation of divine powers, Mantra is defined as a 'Man tarati san Mantrah' meaning .... which uplifts and protects one is Mantra. Secondly it is a combination of letters which are sounds, or an arrangement of words with specific spiritual potentialities.

Additionally, these potentialities unfold themselves in the physical body as a result of awakening the power centers in the body because of the sound waves released by the repetition of the letters of the Mantra. The real power of Mantra lies hidden, and is in the form of syllables which is awakened by uttering the Mantra repeatedly.

Mantra contains powers and deep philosophical meaning and its singing reapeatedly benefits mental, physical, and spiritual health. The above mentioned Gayatri Mantra when translated means, "O God, Thou art the giver of life, the remover of pain and sorrow, the bestower of happiness; O Creator of the Universe, may we receive thy supreme, sin-destroying light; may Thou guide our intellect in the right direction."

The meaning of each word is as follows - OM (Almighty God), BHOOR (embodiment of vital or spiritual energy), BHUVAHA (Destroyer of suffering) SWAHA(Embodiment of happiness), TAT (That; indicating God), SAVITUR (Bright, luminous, like sun), VARENIYAM (Supreme, the best),BHARGO (Destroyer of sins),


DEVASYA(Divine), DHEEMAHI(May receive), DHIYO (intellect), YO(Who), NAHA(Our), PRACHODAYAT(May inspire) Om stands for "The Almighty God". He pervades in all the worlds viz. Bhulo-lok, bhuvah-lok and swah-lok. He is omnipresent.

All this Creation. World, universe or cosmos is physical manifestation of God who pervades in each and every particle. That I am seeing Him everywhere. I should always remain aloof from evil thoughts and evil deeds and perform true worship of God by extending cooperation in promoting happiness, peace and beauty in this Universe which is His creation.

This(tat) i.e: God is extremely bright(savitur) choicest (vareniyam) devoid of sin (bhargo) and divine(devasya). I am assimilating such God within me, in my conscience,. By such assimilation, I am also becoming bright, virtuous, sinless and divine. Every moment these virtues are developing in all the pores and particles of my mind, brain and body.

I am becoming one with these virtues, these characteristics of God. That God may inspire (prachodayat) our(nah) intellect (dhiyo) and lead us on the righteous path. May our intellect become pious. May he lead us to righteous path. On getting the righteous wisdom we may be able to enjoy celestial bliss in this life and make our life successful. We should contemplate and meditate on these three determinations slowly and gradually pausing for a moment on each word and an imaginary picture of that word should be drawn in the mind.

The man gets enriched in divine elements by contemplating and meditating on this meaning of Gayatri. These sentiments are extremely powerful, encouraging, righteous and elevating. One should contemplate these feelings daily for some time. By such contemplation, the meaning of Gayatri Mantra is fully assimilated in the heart of the person.

The result is that in a few days his mind gets diverted from evil deeds and he starts taking enthusiastic joy in righteous thinking and good actions. Howsoever little this tendency maybe in the beginning, it is almost certain that if it persists, the innerself of sadhak becomes spiritually advanced day by day and ultimate aim of life appears to have come closer and closer.

As mentioned by Sri Sriram Sharma Acharya."The Gayatri Mantra does not belong to any particular sect of worship. It is not restricted to any community. It is Universal. It contains in it the culture not of any particular society, but the culture of humanity. The Gayatri Mantra is a treasure and heritage that belongs to the whole of humanity without exclusion."


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